Only Those Who Are In Good Have Revelation

Selection from Arcana Coelestia ~ Emanuel Swedenborg

By "revelation" is meant enlightenment when the Word is read, and perception then — for they who are in good and long for truth are taught in this way from the Word, but they who are not in good cannot be taught from the Word but can only be confirmed in such things as they have been instructed in from infancy, whether true or false. The reason why those who are in good have revelation, and those who are in evil have no revelation, is that in the internal sense. The angels who are with man perceive the Word according to the internal sense. This is communicated to the man who is in good, and reads the Word, and from affection longs for truth and consequently has enlightenment and perception. For with those who are in good and from this in the affection of truth, the intellectual part of the mind is open into heaven and their soul, that is, their internal man, is in fellowship with angels, but it is otherwise with those who are not in good, thus who do not from the affection of good long for truth; to these heaven is closed.

But what is the nature of the revelation with those who are in good and from this in the affection of truth, cannot be described. It is not manifest, neither is it altogether hidden, but it is a certain consent and favoring from within that a thing is true, and a non-favoring if it is not true. When there is a favoring, the mind is at rest and is serene, and in this state there is the acknowledgment which is of faith. The cause of its being so is from the influx of heaven from the Lord; for through heaven from the Lord there is light, that surrounds and enlightens the intellect, which is the eye of the internal sight. The things which are then seen in that light are truths, for this very light is the Divine truth which proceeds from the Lord. That this Divine truth is light in heaven.

(from Arcana Coelestia 8694)

Wholly from Good

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect.

The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and no effect of it.

In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual.

With man all is called "celestial" that is of the good of love, all "spiritual" that is of the truth of faith thence derived, and all "natural" that is of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, insofar as it is of faith with man, is in the light of heaven.

From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish.

Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church.

But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life.

(from Arcana Coelestia 9568)

The Lord's Presence

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The Lord is indeed present with everyone; for life is from no other source, and He governs the most minute things of it, even with the worst of men, and in hell itself, but in various ways according to the reception of life.

With those who receive the life of the love of His good and truth in a wrong manner, and pervert it into loves of evil and falsity, the Lord is present, and overrules their ends as far as possible for good, but His presence with them is called absence, and indeed in the same degree in which evil is distant from good, and falsity from truth. BUT with those who receive the life of the love of the Lord's good and truth, He is said to be present, and indeed according to the degree of reception. It is with the Lord's presence as with that of the sun, which is present with its heat and light in the vegetation of the world also according to the reception.

(from Arcana Coelestia 2706)

How Life is Received

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The life of everyone, both of man, of spirit, and also of angel, flows in solely from the Lord, who is life itself; and diffuses itself through the whole heaven and also through hell, thus into everyone; and this in an order and series incomprehensible: but the life which flows in is received by each one according to his disposition.

Good and truth are received as good and truth by the good; but good and truth are received as evil and falsity by the evil, and are also turned into evil and falsity in them.

The case with this is comparatively like the light of the sun, which diffuses itself into all the objects of the earth, but is received according to the quality of each object, and becomes of a beautiful color in beautiful forms, and of a disagreeable color in disagreeable forms. In the world this is an arcanum, but nothing is better known in the other life.

(from Arcana Coelestia 2888)

Evil Cannot Fix Evil

Selection from Arcana Coelestia ~ Emanuel Swedenborg

With regard to the rule of the regenerate man over cupidities, it is to be known that those are in the greatest error, and are by no means the regenerate, who believe that they can of themselves rule over evils. For man is nothing but evil; he is a mass of evils; all his will being merely evil.

"the imagination of man's heart is evil from his youth." Genesis 8:21

It has been shown me by living experience that a man and a spirit, even an angel, in himself regarded, that is, as to all that is his own [proprium], is but vilest excrement; and that left to himself he breathes nothing but hatred, revenge, cruelty, and most foul adultery.

These things are his own; these are his will; as must also be evident to everyone if he reflects, merely from this, that -

man when born is, among all wild animals and beasts, the vilest creature living. And when he grows up and becomes his own master, if not hindered by outward bonds of the law, and bonds which he imposes on himself for the purpose of gaining great honor and wealth, he would rush into every crime, and not rest until he had subjugated all in the universe, and raked together the wealth of all in the universe; nor would he spare any but those who submitted to be his humble servants. Such is the nature of every man, although those are unaware of it who are powerless and to whom such attempts are impossible, and also those who are in the bonds above mentioned. But let the possibility and power be given, and the bonds be relaxed, and they would rush on to the extent of their ability.

Wild animals never show such a nature. They are born into a certain order of their nature. Those which are fierce and rapacious inflict injury on other creatures, but only in self-defense; and their devouring other animals is to allay their hunger, and when this is allayed they do harm to none. But it is altogether different with man. From all this it is evident what is the nature of man's own and will.

Since man is such mere evil and excrement, it is evident that he can never of himself rule over evil. It is an utter contradiction for evil to be able to rule over evil, and not only over evil, but also over hell; for every man is in communication through evil spirits with hell, and thereby the evil in him is excited.

From all this everyone may know, and he who has a sound mind may conclude, that the Lord alone rules over evil in man and over hell with him.

In order that the evil in man may be subjugated, that is, hell, which strives every moment to rush in upon him and destroy him forever, man is regenerated by the Lord and endowed with a new will, which is conscience, through which the Lord alone performs all good.

These are points of faith: that man is nothing but evil; and that all good is from the Lord. They are therefore not only known by man, but also acknowledged and believed, and if he does not so acknowledge and believe in the life of the body, it is shown him to the life in the life to come.

(from Arcana Coelestia 987)

The Blindness of a Reasoner

Selection from Arcana Coelestia ~ Emanuel Swedenborg

And the serpent was more subtle than any wild animal of the field which Jehovah God had made; and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? Genesis 3:1

The most ancient people did not compare all things in man to beasts and birds, but so denominated them; and this their customary manner of speaking remained even in the Ancient Church after the flood, and was preserved among the prophets. The sensuous things in man they called "serpents" because as serpents live close to the earth, so sensuous things are those next the body. Hence also reasonings concerning the mysteries of faith, founded on the evidence of the senses, were called by them the "poison of a serpent" and the reasoners themselves "serpents;" and because such persons reason much from sensuous, that is, from visible things (such as are things terrestrial, corporeal, mundane, and natural), it is said that "the serpent was more subtle than any wild animal of the field."

And so in David, speaking of those who seduce man by reasonings:

They sharpen their tongue like a serpent; the poison of the asp is under their lips (Ps. 140:3).

And again:

They go astray from the womb, speaking a lie. Their poison is like the poison of a serpent, like the deaf poisonous asp that stoppeth her ear, that she may not hear the voice of the mutterers, of a wise one that charmeth charms  (Ps. 58:3-6).

Reasonings that are of such a character that the men will not even hear what a wise one says, or the voice of the wise, are here called the "poison of a serpent." Hence it became a proverb among the ancients, that "The serpent stoppeth the ear."

In Amos:

As if a man came into a house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of Jehovah be darkness and not light? even thick darkness, and no brightness in it? (Amos 5:19-20).

The "hand on the wall" means self-derived power, and trust in sensuous things, whence comes the blindness which is here described.

In Jeremiah:

The voice of Egypt shall go like a serpent, for they shall go in strength, and shall come to her with axes as hewers of wood. They shall cut down her forest, saith Jehovah, because it will not be searched; for they are multiplied more than the locust, and are innumerable. The daughter of Egypt is put to shame; she shall be delivered into the hand of the people of the north (Jer. 46:22-24).

"Egypt" denotes reasoning about Divine things from sensuous things and memory-knowledges [scientifica]. Such reasonings are called the "voice of a serpent;" and the blindness thereby occasioned, the "people of the north."

In Job:

He shall suck the poison of asps; the viper's tongue shall slay him. He shall not see the brooks, the flowing rivers of honey and butter (Job 20:16-17).

"Rivers of honey and butter" are things spiritual and celestial, which cannot be seen by mere reasoners; reasonings are called the "poison of the asp" and the "viper's tongue."

In ancient times those were called "serpents" who had more confidence in sensuous things than in revealed ones. But it is still worse at the present day, for now there are persons who not only disbelieve everything they cannot see and feel, but who also confirm themselves in such incredulity by knowledges [scientifica] unknown to the ancients, and thus occasion in themselves a far greater degree of blindness.

In order that it may be known how those blind themselves, so as afterwards to see and hear nothing, who form their conclusions concerning heavenly matters from the things of sense, of memory-knowledge, and of philosophy, and who are not only "deaf serpents" but also the "flying serpents" frequently spoken of in the Word, which are much more pernicious, we will take as an example what they believe about the spirit.

The sensuous man, or he who only believes on the evidence of his senses, denies the existence of the spirit because he cannot see it, saying, "It is nothing because I do not feel it: that which I see and touch I know exists." The man of memory-knowledge [scientificus], or he who forms his conclusions from memory-knowledges [scientiae], says, What is the spirit, except perhaps vapor or heat, or some other entity of his science, that presently vanishes into thin air? Have not the animals also a body, senses, and something analogous to reason? and yet it is asserted that these will die, while the spirit of man will live. Thus they deny the existence of the spirit.

Philosophers also, who would be more acute than the rest of mankind, speak of the spirit in terms which they themselves do not understand, for they dispute about them, contending that not a single expression is applicable to the spirit which derives anything from what is material, organic, or extended; thus they so abstract it from their ideas that it vanishes from them, and becomes nothing. The more sane however assert that the spirit is thought; but in their reasonings about thought, in consequence of separating from it all substantiality, they at last conclude that it must vanish away when the body expires. Thus all who reason from the things of sense, of memory-knowledge, and of philosophy, deny the existence of the spirit, and therefore believe nothing of what is said about the spirit and spiritual things. Not so the simple in heart: if these are questioned about the existence of spirit, they say they know it exists, because the Lord has said that they will live after death; thus instead of extinguishing their rational, they vivify it by the Word of the Lord.

Among the most ancient people, who were celestial men, by the "serpent" was signified circumspection, and also the sensuous part through which they exercised circumspection so as to be secure from injury. This signification of a "serpent" is evident from the Lord's words to His disciples:

Behold, I send you forth as sheep into the midst of wolves; be ye therefore prudent as serpents, and simple as doves (Matt. 10:16).

And also from the "brazen serpent" that was set up in the wilderness, by which was signified the sensuous part in the Lord, who alone is the celestial man, and alone takes care of and provides for all; wherefore all who looked upon it were preserved.

(Arcana Coelestia 195-197)

Freedom — What the Lord Works In

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love — for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration. Consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected.

He who while reasoning concerning - the Lord's Providence, man's salvation, and the damnation of many - is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man's freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable - as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection, or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so, but when the man's state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart. For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man's freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

Man's freedom is what the Lord works in, and by which he bends him - for all freedom is of his love or affection, and therefore of his will. If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself.

It sometimes appears as if man were compelled to good, as in temptations and spiritual combats, but he has then a stronger freedom than at other times. It also appears as if man were compelled to good, when he compels himself to it, but it is one thing to compel one's self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

---

• Truths and goods which are spontaneous or from freedom - those which are from the utmost affection.
• Everything which is of love or affection is free.
• All conjunction of truth and good takes place in freedom, and that there is no conjunction in what is compulsory.

Therefore -

• All reformation and regeneration are effected by means of freedom, if this could be effected by means of what is compulsory, all would be saved.

(from Arcana Coelestia 4031)